Bonhoeffer Essay Research Paper Dietrich Bonhoeffer

Bonhoeffer Essay, Research Paper

Dietrich Bonhoeffer’s Liberation Theology

Dietrich Bonhoeffer’s Theology of Liberation is a source of hope for the world’s downtrodden, particularly in underdeveloped countries. From his theology of liberation has sprung emulators, and many liberation theologians sing his praises. Born out of an era of hate and war, his liberation theology contrasted Adolf Hitler’s aims of violence and genocide. Bonhoeffer’s four segments of theology, solidarity with the oppressed, a suffering God, non-religious, this-worldly Christianity, and the servant church, serve as a framework for third world countries in their endeavors to improve life. To advocate these aims for Christianity, Bonhoeffer offers three steps to advocate, starting with protesting, followed by protecting the victims, and lastly, bringing down the government. As a parallel to Bonhoeffer, Archbishop Oscar Romero of El Salvador followed a similar path in his country. Bonhoeffer’s segments of his theology of liberation and steps to advocate can be seen in Romero. Their approaches come together in their dealings with the idolatry of national security and acting as the voice of the deprived. Finally, Bonhoeffer and Romero act as models for today’s political affairs, such as militarism.

One of the major problems of the church is a lack of perspective from those in a privileged position. There is a divide between the commanding people in the church and the oppressed victims. Bonhoeffer’s solidarity with the oppressed urges the ecclesiastical and political leaders to look at the world from the other side, a “view from below.” To see through the eyes of the victim gives the upper classes a glimpse of the suffering of the oppressed. Explaining the importance of understanding the point of view of the poor, Bonhoeffer said, “There remains an experience of incomparable value. We have for once learned to see the great events of world history from below, from the perspective of the outcast, the suspects, the maltreated, the powerless, the oppressed, the reviled — in short, from the perspective of those who suffer.” With this alternate view, the privileged may have an inclination to help those in need.

Bonhoeffer continues with sympathy for the poor, who are Jesus Christ, and the Christian’s responsibility to welcome the beggars and homeless. Privileged Christians should help their neighbor, as Jesus is within them. During his stay in America, Bonhoeffer found the connection between poverty and racism. Bonhoeffer saw the oppression of African-Americans in the United States as a comparison to the prejudice against Jews in Nazi Germany. Again, he made the portrayal of Jesus Christ in the “least of people” who lack human rights. Christ’s presence in these people is a challenge to Christians to help those in need. For the Jews, Bonhoeffer asks, “Who will speak up for those who have no voice.” He believed attacks against the Jews were tantamount to attacks against Christ, and he supported the anti-Nazi movement, despite the danger of the government.

Bonhoeffer’s solidarity with the oppressed can be also seen in Romero’s struggles in El Salvador. Called by his people, “the voice of those who have no voice,” Romero defended the oppressed poor, fighting to improve the problems faced by the lower class. The Archbishop had a bond with the poor, similar to Bonhoeffer’s bond with the poor he formed during his times in Barcelona and Harlem. When murdered bodies were discovered, Romero spoke up and asked why they murdered were of the poor and why they were killed without a trial. Romero acted appropriately as the religious leader, confronting the evils against the poor that he observed.

From solidarity with the oppressed, Bonhoeffer’s next segment of his theology of liberation is the theology of a suffering God. As Jesus gave his life for all Christians, His followers must reciprocate “not only [in] the promise of resurrection, but the paradoxical power that proclaims life in the midst of death and confesses that God’s love overcomes all forces of evil.” Both Jesus and Christians must perform sacrifices, and God suffers along with the sufferers. To portray God on a more human level, Bonhoeffer brings Him to Earth through His suffering as His way to help us. Like people, God also has weakness, and “only the suffering God can help.” As Bonhoeffer said there must be solidarity with the oppressed, God shows His solidarity by suffering with the poor and provides a looming presence.

For Romero, the suffering God could be seen in the cross, which represented the horrors of the world that continued to occur. Christ’s suffering on the cross is ongoing, symbolizing his constant struggle during his life and after. “From the beginning of Jesus’ public life, these denunciations brought in their frequent attacks upon him (Matt 2: 1-2). They brought personal risk and even persecution. The persecution was to go on through the whole of his life until, at the end, he was accused of blasphemy (Mar 14:64) and of being an agitator among the masses.” Christ remains on the cross as long as injustice exists, and Romero fought against the injustice until he was martyred. Romero received an eloquent tribute when Director of the Council on Theology and Culture of the Presbyterian Church in the United States said, “His resurrection is not a future event. It is a present reality. His is life for us